Jean luc marion essay

The most important front on which France needs to wage a sustained struggle today is precisely the one Marion ignores: Love, Beauty and the Theological Re-turn This paper shows how turns in theology in early Modernity and in the last century framed the context of distinct philosophical understandings of the self.

Finally, Marion does not discuss the possibility of love becoming a concept or an idol. We are analogously related to God existentially. Understood erotically such desire functions to fulfil a lack which is itself contingent on the situation epistemically, socially or historically understood of the desiring.

The artist is merely the instrument of the divine logos which seeks to articulate itself in images. We shall argue that Marion has presented a very limited understanding of the concept of Being, for he has interpreted the Being of God as causa sui. The concerns are both historical and thematic: In order for us to allow God to truly break through our conceptual understanding, in order to move from idol to icon, we must begin to focus on God as the unthinkable, the inconceivable, the unseizable.

One cannot help but wonder if Marion has created an apparent, artificial lacuna in the metaphysical tradition where one need not exist in the first place, for love and being are compatible, but to be thought within the framework of different levels of knowing.

Marion even charges Thomas of doing the same thing in his viae wherein Thomas repeatedly refers to God as "id quod omnes nominunt. For Thomas and the Mediaevals, there was an hierarchy of knowing, especially as it related to God.

While it is true, we can do what we wish with a gift once we receive it, we cannot change the fact that it is given originally in a particular way with a particular content. Drawing upon an Heideggerian-inspired notion of the phenomenological Destruktion, Marion maintains that God must be thought outside the ontological difference and outside the very question of Being itself.

Instead, he offers a theory of hermeneutics related to any text that, phenomenologically, presents itself to its readers. Marion is right when he says that we must move from idol to icon. The Arabic bequest not only benefitted Westerners, but, for example, Chinese and other Asian people also, who profited in mathematics, astronomy, and medical knowledge, to name three forms coming to mind from contact with Islam.

Western civilization, after all, owes an immense debt to Islam and to Arabic communities for helping to preserve and transmit the priceless intellectual legacy of antiquity, without which the modern West would have been immeasurably impoverished.

We must not abandon the discourse of Being, but move to a more iconic discourse of Being, namely of Being "made visible" as person, as well as more iconic understanding of love. II Edith Stein in her Habilitationschrift, Endliches und ewiges Seinoffers us an interesting iter to thinking through a possible iconic view of Being.

Focusing on the concept of " pure nature "the foreshadowing of philosophical In being gazed upon we are privy to that which cannot be seized, to that which lies beyond our conceptual understanding. Here, progress depends on understanding the criminal events in Paris not as salvos that open a new front or new phase in a long-running war, but as symptoms that follow on—and point to—sustained failures of socio-cultural integration, socioeconomic equity, moral sensibility, political accountability, and human understanding.

Marion believes that we must think of God in terms of love, because it is a relatively unexplored area of thought. The gift cannot be idolised, for it springs from a source which is not susceptible to our control.

Marquette University Press,77 pages. Cambridge University Press, In another sense, we have to be ready to realise that things, especially God, are not necessarily and absolutely determined by our conceptual understanding of them.

How does an interpreter serve a text? Second, Stein brings to the fore the drama of personal relationality implicit in the conception of God as cause Creator. Comparative Studies of Myth, Ritual, and Classification, 2nd edition.

The articulation of grace occurs in response to the reality of human desire, which seems to outstrip both human need and capacity. Lincoln emphasizes critical approaches to the study of religion and is particularly interested in issues of discourse, practice, power, conflict, and the violent reconstruction of social borders.

The mutual influence of philosophy and theology can be traced through the history of Western Philosophy back to Aquinas and with a certain anachronism further back than that.

Edith Stein, in her small essay called Ways to Know God, 9 suggests that there are three principal ways to know God: Is this not what Freud achieved when he described love as sublimated sexual drive?A Conversation with Jean-Luc Marion Victor E.

Taylor, Executive Editor, JCRT This conversation with Jean-Luc Marion took place at The Johns Hopkins University Humanities Center in Lyotard’s essay “Newman: The Instant” provides an interesting and, I believe, relevant perspective on the notion of.

This essay evaluates Jean-Luc Marion’s claim in The Erotic Phenomenon that eros and agape are “two names selected among an infinity of others in order to think and to say the one love” ().

I will defend his attempt to unite agape and eros against Jacques Derrida’s claim that we must love without any desire for reciprocity. Jean-Luc Marion studies both the history of modern philosophy and contemporary phenomenology. In the former field, he has published several books on Descartes' ontology, rational theology, and metaphysics, focusing especially on medieval sources and using modern patterns of interpretation (On Descartes' Metaphysical Prism and.

View Jean Luc Marion Research Papers on bsaconcordia.com for free. Philosophy of Religion. God and the Caducity of Being: Jean-Luc Marion and Edith Stein on Thinking God. Antonio Calcagno. ABSTRACT: Jean-Luc Marion claims that God must no longer be thought of in terms of the traditional metaphysical category of Being, for that reduces God to an all too human concept which he calls "Dieu."God must be.

It is a pleasure for me as President of Mater Dei Institute to welcome the publication of this collection of essays celebrating the work of Jean-Luc Marion.